Chasidut su Genesi 28:13

Everything in nature seeks to return to its root. So as well is a child always attracted to his parental home. Home as the source of one’s life has the quality of a root, and branches are attracted to their roots. Consider the strength of the bond between father and child. The father is the source of the son, he is a root, and the son is an offshoot. Since the attraction to source is so powerful the son seeks to emulate his father and earn his father’s approval.¹⁰²Tzion Ve-Arehah, pg. 31. Similarly every man is attracted to his wife, and when single he feels forlorn and incomplete. This too stems from the need to reconnect to one’s roots. Before birth each soul is a duality, with a male half and a female half. When we are born, only half of a soul enters the world at a time. There is another half, of the opposite gender, that is born into another family. The urge for marriage is a desire to return to the perfect state, the most natural form in which we were originally created. Marriage is not a union of disparate individuals; it is a reunion of the halves that were initially one soul.¹⁰³See further Made in Heaven, pg. 1, note 1. The primordial unity of souls is hinted at in the verse hemmah me-hevel yachad, “They are together from mist.” Since the point of mere soul mist, male was together with female. Perhaps this concept can explain a difficulty that is found in Rabbinic sources about mar-riage. Legal authorities stress that marriage should be performed with symbolic omens of blessing. For instance, ideally one should marry at the beginning of the lunar month when the moon, the symbol of the Jewish nation, is growing in luster. Second, there is a widespread custom to place the wedding canopy under the stars, the artifact of God’s blessing to Abraham that Jews will be as plentiful as the celestial lights. Yet the Rabbis derived the laws of marriage from the purchase of the machpelah cave, the Tomb of the Patriarchs, where Adam and Eve, Abraham and Sarah, Isaac and Rebekah, and Jacob and Leah are interred. Can a cemetery and death be a good omen? The answer is yes, the machpelah cave indicates the heights of union married individuals can reach. Marriage is not merely a partnership of bodies and lives, it is a reunion of souls. As a result it does not have to end. The body stops living at the point of death but the soul lives on and a marriage where husband and wife are fully connected to each other, continues after death. Even in the next world the two souls are fused. That is why our patriarchs and matriarchs were buried as couples in the same cave, to indicate that during their lifetimes they had fully fused their person-alities, and therefore the bond fully continued on a soulful level after death. Perhaps the name Chevron (where the machpelah cave is located) reflects this concept, since Chevron stems from the word chibbur, “connection.” Deriving the laws of marriage from the purchase of the machpelah cave is a wonderful omen, showing that in marriage an absolute unity can be achieved during the lifetime of the couple and that union can continue after physical death (Emunas Etecha, Parashas Vayetze, pg. 86).
Every nation’s root is their homeland; that is why Englishmen are loyal to England and Americans are loyal to America. The root of the Jewish nation is the Land of Israel. That is why Jews are innately attracted to the Land of Israel. In the realm of person, the roots of the Jewish people are our forefathers Abraham, Isaac, and Jacob. God introduced Himself to each with commandments about the Land of Israel. God’s first words to Abraham were Lech lecha, “Leave your land, birthplace, and family and go to the Land that I will show you [Israel]” (Gen. 12:1). To Isaac, He said, “Do not go down to Egypt; reside in the land that I will command you to stay there. Stay in this land [Israel]” (Gen. 25:2-3). And Jacob’s first message was, “I am the God of Abraham…. The land that you are lying on will be given to you and your descendants” (Gen. 28:13). Since the land of Israel is the root of the nation in the dimension of space, in the dimension of people our roots first began their relationships with God through hearing of the bond to the land (Emunas Etecha, Parashas Lech Lecha 5759).
The ultimate redemption will return Jewry to their land and thus will return us to our root. Since marriage is also a return to the root, marriage is the symbol of the redemption. That is why in the blessings celebrating marriage the seventh blessing requests the ultimate redemption. At a time of return to a root it is fitting to pray for the ultimate return to the Source. Thus, the prophet Jeremiah promised, “Once again it will be heard in the cities of Judea and in the outskirts of Jerusalem the sounds of joy and gladness, the sounds of groom and bride, the sounds of people declaring, let us thank God” (Jer. 33:10-11).

From the BeSh"T. "There are three graces: the grace of a place on (in the eyes of) its inhabitants"... (Sotah 47a). This is explained in Chullin 91b, that [when Jacob slept] God "folded up all of the Land of Israel under him"; "the land which you lie upon, I will give it to you" (Genesis 28:13). Meaning, that you will not need to travel from place to place in order to clarify the land's sparks of holiness, for you will be able to clarify them in your place. "And Noah found grace..." (Genesis 6:8)

Genesis 28:13 “and in his dream there was a ladder ‎standing toward the earth;” the vision represented human ‎beings who, though standing on earth, focus on the heavens, i.e. ‎וראשו מגיע השמימה‎. Man’s understanding of the celestial regions ‎and what they stand for is based on his service of the Lord.‎
Genesis 28:12 והנה מלאכי אלוקים עולים ויורדים בו‎, “and here angels of ‎G’d were ascending and descending on it.” The vision reflects ‎the fact that man’s actions propel the movement of these ‎‎“angels,” either heavenwards or earthwards. If man, G’d forbid, ‎instead of serving His Creator, does the opposite, he is also having ‎a negative impact on these angels in the celestial spheres, causing ‎them to descend spiritually. This concept has been spelled out in ‎‎Pessikta Rabbati 21,8 where we are told that ever since the ‎destruction of the Temple, G’d reduced the number of angels ‎constituting His entourage. However, once Yaakov had become ‎firmly established as a servant of G’d, he was granted an additional ‎vision, i.e. ‎והנה ה' נצב עליו‎, “and here the Lord Himself was ‎standing above the ladder.” This vision refers to the ‎‎merkavah of G’d, His chariot.‎